And when the foundation stone of this edifice of his destruction of the family of ‘Alāu-d-Dīn was laid, the question was asked of a devotee, why this should be? His reply was because ‘Alāu-d-Dīn had cast a firebrand into the family* of the uncle of his benefactor, and as a consequence similar treatment had been meted out to his own family.
Verse.209. In this full voiced, re-echoing dome (the world)
Whatever speech you utter that same will you hear.
At all events, after the usurpation by Sulān Qubu-d-Dīn, all
the rules and regulations made by ‘Alāu-d-Dīn, each of which
embodied some wise purpose or far-seeing design, were thrown
into confusion, and dissoluteness and wickedness, contumacy and
rebellion sprang anew to life during the reign of Sulān Qubu-d-
In the year 718 H. (1318 A.D.) Sulān Qubu-d-Dīn marched for Deogīr with a larger army, and the Rāīs of that country were not able to stand against him.
He flayed* Harpāl Deo who had rebelled during the time which followed the death of Rām Deo.* The country of the Marhattas also fell into the hands of Qubu-d-Dīn who, having given Khusrū Khān the canopy and staff of office ordered him to proceed to Ma‘bar, and having left Yaklakhī in Deogīr as Nāib, returned to Dihlī. Near Badra-i-Sakūn* Malik Asadu-d-Dīn ibn Yaghrash Khān who was called Malik Khamūsh, and who was the uncle's son of Sulān ‘Alāu-d-Dīn, was smitten with the ambition of chieftainship,* and plotted a rebellion against the Sulān, who however was warned* of this design by one of his loyal adherents, and gave orders for the immediate execution of Malik Asadu-d-Dīn. He also sent orders that twenty of the relations of 210. Yaghrash Khān who were aware of this conspiracy* some of whom were children, should be executed, and when he reached Jhāin he sent Shādī Kath* his chief captain to Gwaliār to bring the family and relations of the murdered Khiẓr Khān and Shādī Khān with the remainder of the haram of ‘Alāu-d-Dīn to Dihlī, after having killed Sulān Shihābu-d-Dīn, which he carried out. Sulān Qubu-d-Dīn was led by the fact that Khiẓr Khān had been a disciple of the Sulānu-l-Mashāikh Niāmu-d-Dīn Aulīyā, to regard that holy Shaikh with suspicion and distrust, and in opposition to the wishes of the holy Shaikh, sent for Shaikh Ruknu-d-Dīn from Multān, and honoured Shaikhzada-i-Jām, who was one of the opponents of Shaikh (Niāmu-d-Dīn) with special distinction.
Verse.When God* desires to openly disgrace any man
He leads him to abuse those of holy and pure nature;
And if God desires to hide the sins of any man
He leads him to talk little about the sins of other sinners.
His habits also underwent great change, and his heart emboldened him to walk in the valley of bloodshed as his father had done, so that rivers of blood began to flow, and he put to death without any cause afar Khān Walī of Gujerāt.
In the mean while Yaklakhī had prepared a rebellion in Deogīr, and had arranged to assume the insignia of royalty. At last when Khusrū Khān reached Deogīr, the men of the army who had been sent to Deogīr seized Yaklakhī and made him over to Khusrū Khān, who sent him bound to Dihlī where he was executed. The Sulān* also put to death Malik Shāhīn who was 211. known by the title of Wafā Malik, without any reason save the representations of some intriguers.
In these days the Sulān used generally to array himself in women's garments, and adorning himself like them with gold and jewels, used to give public audience. Moreover he openly indulged in drinking and other forms of vice, inter marem feminamque discrimen nullomodo facere solebat.
Verse.Statura cujusvis ut littera Alif erecta, idem quod litteræ
Dāl et Nūn incurvescebat, adeo Alif in rimam omnium
inserebat.
He used to command buffoons and jesters to insult with jest and witticisms his most trusted and eminent Amīrs, as for instance ‘Ainul Mulk Multānī and Qarābeg, who held fourteen appointments, and summoning them for that purpose to the roof of the Hazār Sutūn palace, they used to perform low buffooneries, et nudefacti, gestu turpi et obscœno, in vestes nobilium honoratorum mingebant. Thus he prepared everything that was necessary for the downfall of the kingdom.
Verse.There was the rose, the leaf adorned it too.
And the kingdom seemed to say:—
Oh! King what can come to pass from wine bibbers
What too can come to pass from unrestrained lust
The king maddened by lust, the empire ruined, the enemy
before and behind.
It is only too plain in such a case, what must come to pass. And after the murder of afar Khān, he raised Husāmu-d-Dīn who was half-brother* to Khusrū Khān to succeed to the position 212. enjoyed by afar Khān and nominated him to proceed to Gujrāt. Husāmu-d-Dīn collected together the Barāwar* crew from all parts of that country and nursed a scheme of rebellion in his brain. The Amīrs of afar Khān's party* however seized him and sent him to Dihlī. The Sulān led by the feelings he entertained towards Khusrū Khān took no steps to punish him, but had him set at liberty on the instant and gave him extraordinary privileges. Then he appointed Malik Waḥīdu-d-Dīn* Quraishī, to Gujrāt in place of Husāmu-d-Dīn. He it was who was the cause of the arrest of Yaklakhī.* Khusrū Khān having arrived on the frontier of Telinga, and having blockaded the Rāi of that country in one of his fortresses, accepted several head of elephants* with treasure and valuables beyond all power of computation as a present from him, and moved his camp towards the Maithilī country,* and having gained possession of nine hundred and twenty elephants and a diamond weighing six dirams, came into the country of Ma‘bar, and relying on that* wealth entertained the idea of disobedience and rebellion, and obtaining permission to remain there, put to death several Amīrs whom he had with him. Malik Talbīgha Yaghda* and Malik Talbīgha Nāgorī and Malik Ḥājī Nāib, with certain other Amīrs of the Sulān's party, becoming aware of his secret intentions threw him by force into a litter, and, marching with all haste by forced marches, conveyed him from Deogīr to Dihlī in seven days and acquainted the Sulān with his nefarious designs. Khusrū Khān however in the private apartment of the palace where he enjoyed the special companionship of the Sulān, gained him over by artful and specious representations, and fully persuaded the Sulān of the villainy of the Amīrs.* The Sulān took his words as Gospel, so greatly was he influenced and controlled by him, and was incensed against the Amīrs, censured them* severely and subjected them to many indignities, and although they brought forward many veracious 213. witnesses in support of their allegations it was all of no use, and the wretched witnesses were severely punished.